Panel Discussion -- Killing in the Name of God

Panelists: Rabbi Mario Rojzman, Temple Beth Torah; Imam Shafayat Mohamed, Darul Uloom Institute; and Dr. Edward Sunshine, Barry University

October 30, 2007

Despite the short time allotted, each panelist raised several important points in their recap.

Rabbi Rojzman noted that we must be very careful when reading scripture, always examining the historical circumstances surrounding the sacred text. The Rabbi commented that when one kills, one offends God both through the destruction of another and the damage done to self (and the divine within oneself) through the act of killing. The 10 Commandments, he said, assert that no one shall kill another because we are made in the image of God and we are called to love neighbor as we love ourselves. The Talmud, he said, has helped explain passages where killing is condoned, connecting those passages of the Torah to their historical circumstances and/or the errant opinions or hatred of particular groups or persons.

Imam Shafayat noted that the Koran, Chapter 3, v. 64, commanded Muslims to invite people of the Book to come together and discuss commonalities. He commended Barry for calling the panel together to discuss commonalities and differences regarding war and murder and expressed his hopes that the Muslim community would at some point host similar discussions. Imam Shafayat noted that the radicals who call for killing in the name of God do not represent Islam, but operate from their own political agenda and their own hatred. Killing is only permitted in defense of your own life. Noting the Koran permitted killing the Infidel, the Imam explained that these Infidels were those who were attacking Muslims with the intent to kill them because they believed in God.

Dr. Sunshine distributed two handouts regarding Christian methods of dealing with violence and war, noting that perspectives changed in response to a particular time period and particular circumstances. He noted, for example, that early Christians were complete pacifists but when Christians began identifying with the state, they accepted state violence in any of its forms, including violence used to support religious goals. Sunshine commented on Christian Just War Tradition, which tried to bring some restraint and reason to bear on the waging of war.

A number of questions were raised regarding conscientious objection to war during the questions and answer period. Participants seemed pleased to have representatives for the three Abrahamic religions present at one time to address questions and clarify perceptions.